English
"Bhūtā" (living things) means those that exist or have existed, whether in the present or the past, due to that condition. "Bhūtagāmo" (village of living things) is a collection of living things like trees and creepers, which have grown, having attained the state of having developed roots, and having grown, have attained a large size. Or "bhūtagāmo" is simply a collection of living things. Its commencement is cutting, splitting, and so on, in that (context). And this locative case is in the sense of a cause; the meaning is that a Pācittiya offense arises on account of that. The connection is that what is made permissible becomes permissible for a recluse. There, "that for which it is made permissible" is a Bahubbīhi compound. As to "by what?", it says "by a nail," and so on. Now, to divide and show that "bhūtagāma" whose commencement it is, the phrase "sa mūlā" (with roots) and so on is begun. That is "bhūtagāmo". "Pabhāvito" (caused to arise) means "caused to be, caused to arise," due to the causative ending; the meaning is "produced" or "generated." Or, "pabhavana" is "pabhavo" (origin), "uppatti" (arising); that itself is "pabhavo," it causes "pabhāva" (origin/existence)—this is a nominal root. Here, the 'ta' suffix is in the active voice, meaning 'produced' or 'arisen'. Roots, and stems, and seeds, and tips, and joints, roots...etc...joints. 'Phaḷu' means a joint. Those are indeed the seeds, produced or arisen by them, or else, by them as the limit, or by them as the cause, produced or arisen – thus, in order, two alternatives and two compounds should be understood. Therein, root-seeds are, for example, turmeric and ginger. Stem-seeds are, for example, the Bodhi tree and banyan. Seed-seeds are, for example, early grains and late grains. Tip-seeds are, for example, vetiver. Joint-seeds are, for example, sugarcane and bamboo. Therein, root-seeds and so on, these five are the seed-group. That which is produced from them, such as trees and creepers, is the plant-group. Now, regarding the undertaking of these seed-groups, it shows a minor offense (dukkata) by the one who has transgressed. The connection is: a seed separated from the plant-group, when undertaken, is a minor offense. "Separated from the plant-group" is a Tatpurisa compound. "Seed" means root-seeds, whether planted in the ground or not, even a shoot that has emerged to the extent of a span. Regarding "ārambhe" (in undertaking), when the agentive suffix is not expressed, the genitive case arises in the object, or alternatively, the accusative case in both instances. "Ārambhe" means in undertaking. Therefore, a type of seed separated from the plant-group, by means of an appropriate declaration such as "Know this flower or fruit, make this allowable," should be made allowable again to be consumed, for the purpose of freeing it from the seed-group. Among the five mentioned in "Monks, I allow you to consume fruit by five monastic allowances: that which is consumed by fire, consumed by a weapon, consumed by a nail, seedless, and that which has produced its seed as the fifth" (Cūḷava. 250), three, such as that consumed by a nail, have been shown. 127. Now, to show the remaining two, the first half, starting with "that which has produced its seed," is stated. Therein, "nibbattabīja" means 'nibbattaniya' (that which is produced) is 'nibbatta' (produced); from the root 'vatt' (to turn, to exist) preceded by 'ni', the 'ta' suffix is used. "Nibbattabīja" is that for which the seed is produced, meaning the seed has been produced and separated, and then consumed, such as mango and jackfruit. "No-seed" means, for example, young mango fruit. Now, the seed-group, plant-group Showing the specific details of these methods of making things allowable, he said "kaṭāhā" and so on. There, the external meaning is "those whose seeds are bound by the kaṭāha (bowl/basket)". 128. The construction is: when one of the seeds, bound together in a vessel or on the ground, is made allowable. "In seeds" means in seed-plants and earth-plants. For earth-plants are also called "seeds" here by common usage. 129. "Nikkhitta" means placed. "He should make it allowable again" means, since it has become an earth-plant due to the growth of roots and leaves, it should be made allowable again to free it from the earth-plant state, for the purpose of freeing it from the seed-plant state. Therefore, it is said, "For it is an earth-plant then." The word "hi" is for reason. "Then" means at the time when roots and leaves have grown. If only roots appear, or if a shoot appears on the upper part, it is permissible to cut the lower part. But if only roots or only leaves have emerged, even if branches the size of a ratana (finger-joint) come out, they are included in the seed-plant category. 130. The connection is that moss born of water and moss on stupas, etc., are earth-plants. By "etc." are meant walls and so on. If two or three leaves do not grow, it falls into the category of primary seeds. But if dry, it should be swept away. The connection is that when roots and leaves have emerged, the seed is also an earth-plant. By "leaves," only a shoot is excluded. 131. The connection is that moss on the surface of pots, etc., and mushroom buds are objects of a dukkaṭa (wrongdoing). By "surface," it shows that the inside is not subject to transaction (i.e., not an offense). "Phullanti" means a bloomed mushroom. "Abyavahārika" means it is not suitable for an offense-related transaction. 132. The connection is that there is a pācittiya (offense requiring expiation) for taking lac, resin, or mushrooms from a living tree by damaging it, or for cutting a letter there. "There" means on a living tree. The reading "vikopaya" is seen in books, but it is an incorrect reading because there is no reason for it to be in the first person singular. However, the reading "vikopiyā" should be adopted. By "vikopiyā" it indicates that there is no offense if taken without damaging. 133. By wooden monkeys, etc., having hammered a nail, made a wooden machine, and there a thorn they hang down, this is called a wooden monkey. By the word 'etc.', the binding with thorns etc. is understood. It is not allowable to cut grass etc. or to make a knot, this is the explanation. 'Chinditun' means cutting. 134. 'Or living beings' means or living beings. 'Or seeds' means or seed-plants. By 'cut or' etc., the word 'or' should be connected everywhere. 'Cook or' means or 'do cooking'. Or the reading is 'paṭa', its meaning is 'produce'. But without saying 'cut this tree' etc., it is allowable to say 'cut a tree' etc., without specifying. 135. 'This' means this tree etc. In 'clean this', the meaning should be stated by adding the word 'iti'. The explanation of the designation of what is allowable for a recluse is finished. 14. Explanation of the Designation of Land 136. The lands where what is sown and what is ripe is allowable, those are allowable lands: 'sammuti' (authorized), and 'sammutikuṭi' (authorized hut), ...etc... 'gahapati' (householder), and 'gahapatikuṭi' (householder's hut) – these four are to be understood by connecting the meaning. There, 'sammuti' is that which is made properly complete by a 'utti-dutiya-kammavācā' (a formal motion with a second declaration) as stated in the chapter on medicines (Mahāva. 295), or by making it known by way of 'apalokana-kamma' (a simple announcement). 'Ussāvanantā' (ending with the raising) is that which has as its end the raising and setting up of pillars or wall-bases, and the announcement with the words "We make an allowable hut." And thus it is said: "The setting up of pillars and the conclusion of the words are allowable at the same time" (Mahāva. aṭṭha. 295). 'Nisāda' is sitting, entering, settling; 'gonisādi' is that which has a sitting like that of cattle. Here, all other co-religionists apart from bhikkhus, and all devas and humans, are generally intended by 'gahapati'. But here, a hut belonging to a householder is 'gahapati' by extension. From the commentary's statement "that which is sown in a house on unallowable ground, sufficient for sleeping together" (Mahāva. aṭṭha. 295), it is understood that the general term also applies to whatever the Sangha desires, whether it be a monastery, or a half-gabled house, or a palace, or a mansion, or a cave, or a rock-shelter, etc. It should be understood that caves and the like, which are suitable for shared dwelling, are included in these four types of huts. In these four places suitable for shared dwelling, whatever belongs to the Sangha or to an individual monk, even if an unordained person has stayed inside for one night, and cooked food (yāvakālika and yāmakālika) does not fall into the category of "stayed inside and cooked inside." What then to say about the other two (types of food)? But that (food), even if stayed in an unsuitable place and cooked, is permissible. Therefore it was said: "In which (places) stayed and cooked is permissible." 137. The connection is that in a dwelling made for dwelling, whether belonging to the Sangha or to one individual, suitable for shared sleeping, a permissible hut should be obtained. Here, by "for dwelling," that which is made not for dwelling is excluded. By "belonging to one individual," it means belonging to one monk. "Permissible hut" is an expression emphasizing the state, for it is not proper to obtain a house within a house; the meaning is "the state of being a permissible hut." The long vowel, however, is according to the verse, or it should be understood as an adjective, "permissible hut." Here, by "suitable for shared sleeping," it means a lodging described in the definition of a dwelling house as suitable for shared sleeping. 138. Now, having shown those huts in order, and the method to be followed there, and to show their complete removal, he said "in the house" and so on.