English
"It should be relinquished to the Sangha, or to a group, or to an individual," it is allowable to relinquish to the Sangha and so on. "Even in another language" means that one who is unable to speak in Pāli may relinquish in one of the languages like Tamil and so on. (Ka-ga) "Of various kinds" refers to what is stated in the Pāli as: "robes, almsfood, lodgings, requisites for the sick, medicines, and accessories, even a lump of powder, a toothbrush, or a piece of thread." "Caused to be bought" (Pārā. 613) means received by asking. Having appointed a bowl-receiver, the meaning is that the last bowl, which is "the bowl for the Sangha," is to be given to him. (Kha) Here, regarding "worn and to be relinquished," however, having stayed with a rain-cloak... The field of seeking, the field of making, the field of wearing, the field of determination— these four kinds of fields, and the belly-time and the back-time— these two kinds of times should be known. How? In the summer months, the first half of the last month is the field of seeking. The latter half is the field of making and the field of wearing. It is permissible even to seek, but it is not permissible to determine. But the four months of the rainy season are the field for all four, beginning with seeking. These five months are called the belly-time. The other seven months are the back-time, in which it is not permissible to cause a robe to arise. (Ga) Here, concerning "takes back": Whoever, having given a robe with the intention that "he will wander with me, carrying my bowl, robe, and so forth," then, with his own intention, seeing that he is not performing his service, takes it back— he incurs this offense. That which was simply given up and given, he is not allowed to take back. (Gha) Here, concerning "having requested thread": This means having requested thread for the purpose of sewing robes, and so forth, at the time of making robes, and so forth. Otherwise, it is not permissible to request thread. This means "by those who have obtained thread through a request." If the thread and weaver are not allowable, and it exceeds a span in length, and a cubit in width, it is an offense of relinquishment. If one side is not allowable, it is an offense of wrong-doing. (Ṅa) Here, concerning "has fallen into a condition" (Pārā. 643): This means "has fallen into an additional regulation," by such statements as: "Indeed, friend, this robe is being woven for me. Make it long and make it wide." (Ca) An emergency robe (Pārā. 649-650) is that given by those who wish to go with an army, and so forth. (Cha) Here, concerning "more than six nights" (Pārā. 654-655): This means more than six days. Among the benefits mentioned in the statement (Mahāva. 306): "Monks, for those who have performed the kathina, five things are allowable: wandering without informing, wandering without taking (the three robes), group meals, as many robes as needed, and whatever robe arises there, that will be theirs"— excluding wandering without taking (the three robes) during the robe month, the remaining benefits (apply). They obtain it. If a non-taking-up practice were obtained, the monks from Pāvā, having spent the rains, would not approach the Blessed One with their robes full of water. Since they do not obtain that, therefore, even in the month for robes, they approached the Blessed One taking up the triple robe. Therefore, it should be understood that only those who explain the meaning obtain the exemption from the non-taking-up practice, not others, they say. 397. (Kha) "Venerable sir, I have committed one offense requiring confession, two, many offenses requiring confession" - this, which is written in some books, is said to have been shown according to the Khuddasikkhā of the Abhayagiri dwellers. There, it is said: "Venerable sir, I have committed many offenses requiring confession, I confess them. Venerable sir, I have committed one offense requiring confession, I confess it." But for us, there is no such method of confession. It is said (Pāci. 553): "Friend, I have committed a blameworthy, unsuitable, confessional offense; I confess it." In the Samantapāsādikā (Pāci. 553), it is said: "'Friend, a blameworthy' and so on, is the showing of the manner of confession." And in the Kaṅkhāvitaraṇī (Kaṅkhā. Aṭṭha. Paṭhamapāṭidesanīyasikkhāpadavaṇṇanā), since it is said: "The manner of confessing it is shown in the training rule by the method 'Friend, a blameworthy' and so on," the method of confession should be understood according to the way it appears in the text. If there are two, "Friend, I have committed two blameworthy, unsuitable, confessional offenses; I confess them," and "Venerable sir, see those offenses." And if there are many, "Friend, I have committed many blameworthy, unsuitable, confessional offenses; I confess them," and "Venerable sir, see those offenses." Thus, the method of confession should be understood accordingly. The rest is as stated. 398. "Not leading to confession" means one does not confess a pārājika or a saṅghādisesa (Pari. 424 onwards; Pari. Aṭṭha. 425). And "a non-offense" means one should not confess a non-offense as an "offense." Even a light offense, previously... He does not confess again what has been confessed, this is the connection. It means he does not confess in the presence of those who are established in various abodes, without boundaries. With four or five, here it means he does not confess to one person, having gathered together with four or five, as in the case of the Pavāraṇā of the same seniority. It is permissible for two or three. If it is asked how it should be confessed? Sitting together, three of them in the presence of one, saying, "Venerable sir, I have committed an offense of pācittiya, I confess it in your presence," when it is thus said by oneself according to the offense committed, and when he says three times, "Do you see, friend, that offense?" and when it is said, "Yes, venerable sir, I see," or "Yes, friend, I see," then when he says, "You should restrain yourselves in the future," or "You should restrain yourself," it should be said, "Good, we will restrain ourselves well." Thus it should be confessed. By mind, it means he does not confess merely with the mind, without making a verbal utterance. In the presence of those who are not in a proper state, it means that the Uposatha or Pavāraṇā is suspended for one who has committed a final offense or one who has been suspended, he does not confess in his presence. Not many, it means he does not confess various offenses by saying "one." But one offense is confessed as "many." This is the decision on confession. The explanation of the instruction on confession is finished. 43. The Explanation of the Instruction on Giving Consent When the Sangha is competent for the act and assembled, this is the connection. By this, it is indicated that giving consent is not valid when the Sangha is not assembled, so they say. Here is the consideration: in the Pāli (Pari. 496-497) and the commentary (Pari. Attha. 487-488), it is permitted for the remaining bhikkhus to perform the Uposatha and other acts, having brought the purity of consent from one bhikkhu in a monastery with five bhikkhus. Among them, one is the giver of consent, one is the bearer of consent. Excluding them, the Sangha is not assembled here, as it is a group of three. Therefore, it is permissible to give consent even when the Sangha is not assembled. However, it should be announced when the Sangha is assembled. Here too, it is said "should bring," not "should confess." There, those who are competent for the act, together with the bearer of consent, The assembly should be known. Now, to explain the method of giving consent, he said, "one bhikkhu," and so on. (Ka) "I give consent" - is just that much enough? "Take it, announce it" - what is the purpose of these? It is said: "I allow, monks, that on the Uposatha day, one giving purity may also give consent, for there are duties of the Sangha" - because this was said, by one obeying the Buddha's command, "I give consent" is said. "If, monks, the consent-bearer, after consent is given, departs on the way, the consent is not brought" - because this was said, for the consent-bearer not to depart elsewhere, by one giving purity, commanding "do this," "take my consent" is said. "If, monks, the consent-bearer, after consent is given, having reached the Sangha, intentionally does not announce it, the consent is brought, and the consent-bearer incurs an offense of wrong-doing" - because this was said, explaining to him "if you intentionally do not announce it, you will incur an offense, so announce it," he says "announce it." In this way, the usefulness of these words here should be understood. And so it is in giving purity. "Remaining duties" means if the Sangha performs other duties like 'apalokana' at the Uposatha hall, it obstructs, it spoils that duty - this is the meaning. "Both" means the Uposatha and the remaining duties - this is the meaning. "Does not accomplish" means he does not accomplish his own Uposatha. "Having arranged the upper robe over one shoulder, having sat in a squatting position," and so on, means having performed all the proper procedures. Having announced, "The invitation has been given by so-and-so." In the reading "should acknowledge, not brought," "not brought" means not brought, it is not brought - this is the meaning. "So it would be" means he would do things like wandering off - this is the meaning. If he sleeps or does not announce, it is brought - this is the connection. "No offense" means no offense indeed. The decision on giving consent. Conclusion on the giving of consent. The description is finished. 44. Description of the Uposatha Instruction 411. The recitation of the Sutta is for the Sangha only. "Others" means two or three. 412.