English
There, the connection is that they speak thus: "We make a permissible hut, we make a permissible hut." Bricks and pillars: when it should be said "iṭṭhakāthambhā," the vowel is short. "Bricks and pillars are the beginning of which wall-mansion" - this is a Bahubbīhi compound. Afterwards, with the first word, it is a Kammadhāraya compound. "If he should place, that is near the eaves" - thus, by connecting the words "ce" and "sā," the meaning should be understood. 139. Even a whole un-fenced park - this is the connection. Let the lodging be fenced or unfenced, that is not the measure. 140. Or given by others for the purpose of a permissible hut, or belonging to them - this is the connection. 141. In a non-conflicting manner, that which is permissible is "kappā." From "kappa" (suitability), the form with the feminine suffix "ā." Not permissible is "akappā," and that is "akappā." A hut, a hut that is permissible. By "ghee, etc." is taken what is for seven days and what is for life. 142. By "by those" it is said "it is permissible for seven days" because of being mixed for seven days with the ghee, etc., that has been kept in a permissible hut. By "with meat" it means together with the former two, which are considered meat. By "self-cooked" it means that which is cooked by oneself, that which is cooked together with the seven-day allowance, and the meat for life; its state is self-cooked. The intention is that when something is cooked by oneself and mixed with it, it makes that too become meat that is self-cooked. 143. By "established" it means fixed. The word "eva" should be seen at the end of the word "tiṭṭhati" (stands). 144. By "in all" it means in all pillars, etc. "Jahitavatthukā" means that whose ground for the hut is abandoned. The connection is "in the enclosed area, whose ground is abandoned." "The others" refers to the other two huts. "Damage to the roof" means the destruction of the roof. Here too, "jahitavatthukā" should be understood. The description of the section on grounds is finished. 15. Description of the section on duties towards the preceptor and teacher 145. "Upajjhā" (preceptor) is one who intensely considers (cinteti) right and wrong (vajjāvajjaṃ) by admonishing (codanato) by saying "This was done wrongly by you, spoken badly," etc., or by reminding (sāraṇato) to one who forgets their fault by causing mindfulness to arise, or by causing one to proceed (pavattāpanato) by reminding them to practice correctly. The preceptor is indeed the preceptor. "Ācariyo" (teacher) is one who acts (ācarati) and proceeds (pavattati) in teaching conduct (ācārasikkhāpane) by saying "Thus should you recite the Buddha's words, thus should you go beyond, thus should you turn back," etc. And he is of four kinds: by way of dependence, ordination, higher ordination, and Dhamma teacher. The preceptor and the teacher are "upajjhācariyā" (preceptors and teachers), they. By "living in dependence" it shows the one who lives in dependence among those who are disciples by dependence, ordination, higher ordination, and Dhamma. For among these four, the disciple by dependence must perform all the duties of a teacher as long as he lives in dependence on the teacher, not the others. The others, even those free from dependence, as long as the dyeing of robes, and also discontent and the duty of dispelling discontent, etc., should be done. However, for them, there is no offense in giving bowls and robes without asking. But for a pupil, if he does not dispel the preceptor's discontent, etc., up to the dyeing of robes, whether he is free from dependence or not, there is an offense. For some, the offense occurs only if they are not free from dependence, starting from the giving of bowls, etc. Among these, two are the teacher's burden for life. The others, however, are only as long as they live nearby. Therefore, the teacher should also behave properly towards them. There is no need to speak of the preceptor towards his pupils. "Supesala" means "one whose conduct is dear," hence "pesala." By the elision of "ya" and the lengthening of "i" to "ī" for "vuddhi," it becomes "supesala," meaning "very pesala," which means "desirous of training." "Dantakaṭṭha" (tooth-stick) and so on are the object of "dade" (should give). "Dade" means "should give properly, with respect, as desired." "Kāle" means "at the appropriate time." 146. The connection is: "should observe the duty regarding bowls... and robes." "Careti" means "should do." Therein, regarding the bowl, the duty is: washing it by holding it low and carefully, without rubbing it; drying it in the sun for a moment; and placing it, after examining the storage place, covered with leather or something similar. Regarding entering the village, the duty is: giving the lower robe, waist-band, and outer robe to those entering the village; and giving a washed bowl with water. If they wish, the duty regarding going is: wearing the lower robe and outer robe in a proper circle, going not too far nor too near, and taking what is included in the bowl. However, regarding returning, the duty regarding coming and going is: coming first and arranging a seat, placing foot-water, etc., and receiving the bowl and robes. Regarding those who are speaking, the duty everywhere is: not interrupting their conversation. Regarding seats, footstools, and foot-rests, the duty is: arranging a seat, removing the seat when they rise, placing footstools and foot-rests, and putting them away. A "pādapīṭha" is a footstool for placing washed feet. "Kathala" is another kind of foot-rest. "Upāhanā ca cīvarañca" is a dual compound, meaning "sandals and robes." With dry and wet cloths, to wipe. The strap for the sandal is the duty. For a wet robe, a moment of airing, and raising the hem four fingers, and folding the robe, this is the duty concerning robes. 147. Concerning food… and so on… and in latrines and urinals, and in cleaning the monastery, and in re-arranging, the duty is to be observed, thus is the connection. Feces and urine are vaccapassāvā. That in which one stands is ṭhānī, a hut. The place for feces and urine, that is a tatpurisa compound. Or, that in which one stands is ṭhānaṃ, the same compound, and the place where feces and urine fall, that which has this is a latrine, etc. Food and drink and latrines and urinals… In these or among these. Providing water for feet, hot and cold water, and bathing water, this is the duty concerning food. Asking about drinking water and offering it, this is the duty concerning drink. Providing sweeping water for latrines and urinals, this is the duty. First, having had bowls and robes, etc., removed and placed aside, and so on, from the ceiling downwards, having removed cobwebs and swept, this is the duty in cleaning the monastery. Having aired, cleaned, shaken out, and removed, and then re-arranged floor coverings, etc., in their proper places, this is the duty in re-arranging. By "thus" is indicated "should observe." 148. A monk cleaning the monastery should not shake out bedding against the wind, or in a crowded place, or near drinking water, thus is the connection. By the word "drinking water," food is also included. "Against the wind" means upwind. "In a crowded place" means in an open area where many gather. "Bedding" means floor coverings, beds, etc. 149. The duty in bathing should be observed, the duty concerning what is to be done for one who has bathed, the connection is to be understood as dependent on the person. Receiving the robe and attending to the body is the duty in bathing. "Should observe what is to be done" means should engage in tasks such as wiping water from the body, giving a lower garment, and so on. Like in "vanappagumbe," etc., it is a form with the e-vowel substitution for the s-vowel, therefore, it should be understood by connecting it as: "should observe the duty that is to be done." But the wise say: "in bathing, for one who has bathed..." they say the meaning by combining "should observe the duty that should be done." If that is the case, since the word "kātabba" (should be done) is in the sense of the object, the duty itself is what should be done, and it becomes like saying "should observe the duty in the duty," which is contradictory. Or the reading is "by one who has bathed, for one who has bathed," meaning, after bathing the elder first by anointing his body in water, one also bathes oneself. In the Pāli, it is also "having come out first by one who has bathed" (Mahāva. 67). Then the connection is "should observe the duty in dyeing, washing, and sewing," meaning, in the dyeing of robes, the washing of robes, and the sewing of robes. "While dyeing, he does not go when drops remain on the robe" is the connection. "Rajanto" means "while dyeing the robe." "Theve" means "on a drop of dye." 150. "To a certain one" means to an enemy of the preceptor or teacher, "should not give or take a bowl, or robes, or any possession." Here, "should not give or take" means should not give for the purpose of reconciliation, nor should one take. The word "kiñcana" should be understood as in "ākiñcana" (nothingness), its meaning is "anything." Or the reading is "kiñcinam," the construction is "any possession." In terms of word formation, "na" here is used for "ta." 151-2. "To make behind" means to make a rear attendant. "Of him" means of a certain one. "Behind" means having become a rear attendant. "To lead out" means to lead out a certain one. It should be understood that "without asking permission, it is not proper everywhere." "Or any duty" means any duty such as service. "Kiccayaṃ" is duty itself, like "kassa yo seniyo" (whose general). "Or anointing" means anointing such as back anointing. "To have done for oneself" means to have done for oneself by a certain one. "To do" means to do it oneself for him. 153. "Nissīmā" means gone out of the boundary, outside the boundary, that.