English
Now, to show those eligible for the action and those whose consent is due, "by a four-member group," etc. It is said. Therein, "normal monks" means those who are not defeated, suspended, holding wrong views, or of different communion. "Others" means normal monks residing within the same boundary. If even normal monks, having entered some village boundary or some river, ocean, natural lake, or forest boundary, are standing there, they are not fit for an act, nor are they worthy of consent. For their consent or purity does not come because they are standing in another boundary. "In other cases too" means in acts requiring five monks, and so on. 204. An act performed with a quorum of those not in communion is invalid, and for the performers there is an offense of wrong-doing. Because it is said, "For whom the Sangha performs an act, that fourth (monk) should perform the act; an invalid act should not be performed" (Mahāva. 389), therefore "or a quorum of those fit for the act" is said. Now, to show the failure of the assembly only for acts like probation, etc., "or a quorum of those under serious offense" is said. That too is said with reference to one who has not laid down his practice. But one who has laid down his practice is always a quorum member everywhere. 205. "Should prevent" means should object. For it is said, "Monks, I allow you to object when an unlawful act is being performed" (Mahāva. 154). This means when there is an obstacle. "This is an unlawful act, I do not approve of it" in this way, two or three should express their view to each other. If there is one, he should make a determination, "I do not approve of it." By this much, they are blameless, and are freed from obstacles, but the act itself, being unlawful, is invalid. Here, regarding "only those who prevent, and so on," because it is said, "Monks, I allow four or five to object, two or three to express their view, one to make a determination, 'I do not approve of it'" (Mahāva. 154), it means four or five should prevent it. 206. Now, to show by whom it is prevented, "those fit for the act," etc., is said. There, by the inclusion of "disturbed mind," an insane person is also included. "Of these" means those of the aforementioned types, t The meaning is that the rejection of these does not stand. 207. Now, to show that whose rejection stands, it is said: "of a bhikkhu who is a natural, one of the same residence, within the same boundary." Its meaning is: the rejection of such a bhikkhu stands, even if he reports it to one who is immediately next to him. It is said: "Monks, the rejection of a bhikkhu who is natural, of the same residence, standing within the same boundary, stands in the midst of the Sangha, even if he informs a bhikkhu who is immediately next to him." 208. The meaning is: if he rejects him face to face. "Tirokkhā" means behind his back. If he does not give physical presence or consent, it is a dukkaṭa. This is the decision on the action. The explanation of the section on actions is finished. 29. Explanation of the section on avoiding wrong livelihood 209. "Cuṇṇa" means sirīsa powder and so on. "Mattikā" means ordinary clay, or five-colored clay, or pure clay like kuṅkuṭṭha. "Kulasangahā" means for the purpose of gathering families, that is, for the sake of gain from those who are gathered by these means. However, it is not proper to give anything, whether belonging to the Sangha or to an individual, to those gathered by these means, with the thought "I will gain something." Moreover, what is obtained by this method is not proper for any of the five co-dhamma followers, and it is wrong livelihood. 210-211. "Pāribhaṭakatā" is the state of being a nurse, by lifting up the children of donors for the sake of gain. The connection is: one should not live by such nursing. The same method applies to the rest. "Paheṇakammaṃ" is going when sent to fields and so on. "Dūtakammaṃ" is carrying messages and counter-messages. "Jaṅghapesaniyaṃ" is going from house to house when sent. "Anuppadānaṃ" is giving a bribe for the sake of gain. "Aññena vāpi" means by means of palmistry and so on. 212. "Viññatti" means making known to strangers. "Anesanā" means seeking requisites by giving flowers and so on, as mentioned before. "Kuhanādīhi" means by means of flattery, hinting, fortune-telling, belittling, seeking gain by gain. This means, "not" with these five things. This is the determination of wrong livelihood. The description of the instruction on avoiding wrong livelihood is finished. 30. Description of the Observances 213. Now, to show the observances for newcomers and so on, the heading "observance" has been extracted. It means that one should enter the monastery, whether it is enclosed (Cūḷava. 356 ff.; Cūḷava. Aṭṭha. 357 ff.) or unenclosed (where the area is defined by two clod-throws), having taken off one's sandals, lowered them, shaken them out, taken them with a stick, removed one's umbrella, uncovered one's head, placed the robe on one's shoulder, carefully and unhurriedly. 214. "Should ask about the lodging" means one should ask, "Which lodging falls to me? Is it occupied or unoccupied?" 215-6. And wooden articles like couches and chairs (Cūḷava. 360; Cūḷava. Aṭṭha. 360), and earthen articles like dyeing vessels. "Having informed" means having told a monk, a novice, or a monastery attendant, "Friend, take care of this." "Otherwise" means having not done so. 217-8. Regarding "for an elder newcomer" (Cūḷava. 358 ff.; Cūḷava. Aṭṭha. 359 ff.), if one sees him from afar and knows he is an elder, the observance of preparing a seat and so on should be done before he arrives. "Foot-water and so on" means foot-water, a foot-stool, and a foot-mat should be placed. If, when asked with drinking water, he drinks all the water brought at once, he should be asked again. "Should inform" means one should explain, "This lodging falls to you." 219-20. The alms-round village should be explained, whether it is "far from here" or "near," or "one should go for alms early," or "one should go to the supporters." "Not a suitable place" means a village of those with wrong views, or a village with limited alms, where alms are given to only one or two monks; that should be explained. They mark the Sangha's place of agreement. "At this time one should enter, at this time one should depart" - thus the time for entering and departing should be announced. In some places there are non-humans or wild animals, therefore it should certainly be announced thus. "Having sat" - this merely indicates the absence of an offense; it is permissible to do everything even having stood up. Determination of duties. The commentary on the exposition of duties is finished. 31. Commentary on the exposition of designation 221. "Sammukhāya" (Pāci. 374; Pārā. Aṭṭha. 2.469; Kaṅkhā. Aṭṭha. commentary on the designation training rule) means "of one standing in front." "Byattassa" means "of one who knows the procedure for designation and the procedure for revocation, etc." But an ignorant person might take it, thinking "this has been given to me," and go away. "Ekassa" means "to one monk." 222. "Nidhetuṃvā" means "to put away only," meaning it does not become subject to forfeiture. It is not permissible to use it, or to give it away, or to determine it. 224-5. "Aparā sammukhā vā" means "it is indeed a designation in front." These two designations are called "designations in front" because they are designated by oneself and then caused to be revoked by another. 227. "Mitto" means "a close friend." "Sandiṭṭho" means "one merely seen, not a very close friend." "And by the other, in the manner stated before, it should be said 'Tissa the monk' or 'Tissā the nun'." Then by him, having designated "I give to Tissa the monk, or to Tissā the nun," it should be revoked by him thus: "Use or give away or do as you please with what belongs to Tissa the monk, or to Tissā the nun." This reading should be adopted. 228. "Dūrasantikattekatta-bahubhāvaṃ vijāniyā" here means "having understood distance and proximity, singularity and plurality." 229. "Because it is said 'an extra robe should be kept for a maximum of ten days' (Pārā. 462), 'or for ten days' is said." "The time for robes, when the kathina is not spread, is the last month of the rainy season..." Therefore, because it is said "five months when the kathina is spread" (Pārā. 649), it is said "one month or five," meaning one month or five months. "If an untimely robe arises for a bhikkhu, he should accept it if he wishes. Having accepted it, he should make it quickly. If it is not complete, that bhikkhu should put aside that robe for a maximum of one month, if there is an expectation of its completion for what is lacking" (Pārā. 499) – because this is said, it is said "with expectation, one month." "Does not produce" means it does not generate an un-determined, un-designated nissaggiya (offence requiring relinquishment). The determination of designation. The explanation of the designation section is finished. 32. Explanation of the Section on Reliance 230. Regarding "of one who is skilled," how skilled is one? By the one who gives up reliance, at the very end of the Dhamma section, two mātikās (summaries) should be memorized and recited, both in meaning and in wording. For the purpose of Dhamma recitation on fortnightly days, four recitations (bhāṇavārā) from the suttas. For the purpose of explaining to assembled audiences, one discourse path, like the Andhakavinda Mahārāhulovāda Dhamma-aggregate. For the purpose of rejoicing at Saṅgha meals, auspicious and inauspicious occasions, three rejoicings (anumodanā). For understanding Uposatha, Pavāraṇā, etc., the determination of what is action and non-action (kammākammavinicchayo). For practicing the ascetic's duty, one meditation subject (kammaṭṭhāna) leading to Arahantship, either by way of concentration (samādhi) or insight (vipassanā). This much should be learned.