English
Seeing people who have come to the monastery, speaking in the manner of, "For what purpose have you come, sirs? Are you inviting monks?" or "The king is pleased with me, and such and such royal ministers are pleased," is 'lapanā' (insinuation). Seeing those going with food, making signs, etc., in the manner of, "What food did you obtain?" is 'nemittakatā' (hinting). Rebuking in the manner of, "He is faithless, displeased," etc., and raising one's voice in the manner of, "Tell this here," etc., is 'nippesikatā' (coercion). Desiring to obtain much by deception with little gain is 'nijigīsanatā' (seeking gain by gain). By 'kuladūsā' (corrupting families) etc., here, by the word 'etc.', accepting money and dealing in money are included. The description of the exposition on avoiding wrong livelihood is concluded. 30. Description of the Exposition on Observances 213. With sandals... (omitted text)... or with the robe on the head, a newcomer does not enter the monastery—this is the connection. By 'sachatta' (with an umbrella) means with an umbrella placed on the head. By 'oguṇṭhita' (veiled/covered) means covered with the head. Having reached near the boundary of the precinct, which is said to be "for a delimited monastery, the delimitation; for an undelimited one, the place worthy of delimitation," and having done all, such as removing sandals, the monastery should be entered—this is the implied meaning here. 214. "He should not wash his feet with drinking water"—this is the connection. Having reached the resting place, having put down the bowl and robe in one place, having sat in a suitable place, having asked, drinking water should be drunk; and with water for washing, the feet should be washed as stated—this is the intention. "And he should salute the elder resident monk"—by this, it indicates that having asked about the rains (seniority), the newcomer resident monk should be made to salute. He should ask for a lodging... "Which lodging is available, occupied or unoccupied?" he should ask about the lodging. This is the characteristic statement for asking. Therefore, what is said in the resident's duty, such as occupied, should be asked. If they say "unoccupied," having knocked on the door, waited a moment, unlatched the bolt, opened the door, looked in from outside, entered, all the lodging duties should be performed. The duty of an arrival. The departing one should leave, is the connection. "Having put away," etc., are its preceding verbs. Here, "wooden and earthen articles" means wooden articles like beds and chairs, and earthen articles like dyeing vessels. "Having put away" means, if there are any, arranging them in a place not exposed to rain. "Having closed" means covering with doors and windows. "Having carefully protected" means having arranged the bed on four stones, placing bed upon bed, chair upon chair, making a pile of lodging items, thus carefully protecting them. "And not" means never. The duty of a departing one. "Resident" is the subject of "should arrange," etc. Because he undertakes the burden of new construction work, etc., he has a dwelling, a monastery, thus he is a resident. But one who merely resides in the monastery is a dweller. Both of them are included here by the word "resident." Here, "foot-water, etc." by the word "etc." includes foot-stools and foot-basins. "Having gone forth to meet, he should take the bowl and robe" is the connection. "Arrange the bed and seat" means, "This lodging is available for you," thus he should arrange, or make known, the bed and seat. "Occupied" means previously resided in by monks. "He should speak of suitable and unsuitable alms-resorts" means, "The alms-round village is far, or near," or "One should go for alms early, or during the day," thus speaking of suitable resorts, and "It is a village of wrong-view holders, or one with limited alms," etc., thus speaking of unsuitable resorts. "Places for defecation and urination," etc., are also objects of "should speak." ...and so on. "Sekhasammuti" means the family of a faithful person to whom the Sangha gives the "sekhasammuti" (novice-designation), that family too. 220. "At the time of entering and exiting" means "in some places there are wild animals or non-humans, at this time one should enter, at this time one should exit"— thus, the time for entering and exiting. All these duties, such as arranging seats, should be done, except for the robe-making and so on when an elder arrives, or medicine for one who is not very ill. But for one who is very ill, only medicine should be given. Even one performing the Cetiya-courtyard duty should begin to perform that duty. For a wise newcomer might say, "First, give the medicine, then sweep the Cetiya-courtyard." And he should be fanned with a fan, his feet should be washed, and anointed with oil. If his back aches, it should be massaged. To show that a new arrival should be told, "This is the seat, sit here," and so on, he says, "when seated," and so on. By "when seated," he implies "when standing," and so on. "Samuddiseti" means he should speak with respect. This is the duty of the resident monk. Since "duty" is stated generally, one should not sit too close to elder monks. One should sit, when told "sit," leaving one or two seats from where the Mahāthera is seated. New monks should not be pushed away from seats. One should not sit covering oneself with the outer robe. Water duties should be performed without making noise. Rice should be taken in such a quantity that there is room for the soup. The elder monk should say, "Leaving a little rice and so on, distribute everything equally to everyone." The elder should not eat yet. One who has eaten should not yet take water. Those returning from the refectory should exit appropriately and walk in a sparse line. And such corresponding sekhiya duties should be performed. This is the refectory duty. The village should be entered carefully and without haste. "I will enter by this, I will..." "Now I will go out," one should note when entering a dwelling, one should not enter too hastily, one should not go out too hastily, one should not stand too far nor too near, one should not stand too long, one should not turn back too quickly, one should stand knowing the intention to give, whoever returns first from the village, by him all should be done, such as arranging seats, whoever returns last, by him all should be done, such as removing seats; and such like, and the appropriate training rules should be fulfilled; this alms-round duty should be done. Having fulfilled all duties at the lodging place, then having gone out, having properly put on the lower robe and the upper robe, without haste, the village should be entered; and so on, all alms-round duties should be done. Water for drinking, water for washing, fire-sticks and kindling-sticks should be kept ready, all or some parts of the constellations should be learned, one should be skilled in directions; this forest-dweller's duty is also declared, so it should be understood. The description of duties is finished. 31. Description of the Determination of Robes 221. "Sammukhā parammukhā" means "one's own presence, another's presence," this is the analysis, meaning "in one's own presence, in another's presence." The two determinations are stated as "sammukhāvikappanā" and "parammukhāvikappanā," this is the connection. "Bhedā" means "specifically." Or, "sassa mukhaṃ" (one's own presence) means "the speech related to the presence of this determination," this is the compound. Similarly for "parammukhā." "Sammukhā ca parammukhā ca" (both in one's own presence and in another's presence), its distinction, from that. "Sammukhāya" means "by the determination in one's own presence." "Byattassa" means "of one who knows the method of determination and the method of revocation." 222. "Tena" means "by that bhikkhu, in whose presence one determines." "Paribhogādikaṃ" means "use, relinquishment, and resolve." 224-5. In "aparāsammukhāvekā," the word "vā" is for an alternative, meaning "or," or the word "vā" has the meaning of "api" (also), it should be seen after the word "aparā," meaning "there is also another determination in one's own presence." "How?" he says, "of a bhikkhu." And so on. Because it is said "of five fellow practitioners," in phrases like "of the monk Tissa," it should also be understood as "of the nun Tissa," "of the female trainee Tissa," "of the female novice Tissa," and "of the male novice Tissa." 226. "Imagining in absence" is by imagining behind one's back, or it should be taken as "imagining in absence," meaning "a discussion of imagining in absence." 227. "Friend" means a firm friend. "Acquaintance" means a friend merely seen. But what is the difference between these two kinds of imagining here? In "imagining in presence," one first imagines oneself and then has another person withdraw it; thus it is called "imagining in presence." In "imagining in absence," one has another person imagine it and then has that same person withdraw it; thus it is called "imagining in absence" – this is the difference here. 228. "Being far, near, or one" – here, the state of being near or far should be understood in the same way as stated in the "determination." 229. "Ten days... etc. ... if there is hope, it does not give rise to a forfeiture of what is not determined or imagined for a month" – this is the connection. Ten days gathered together is "dasāhaṃ" (ten days). Everywhere, the accusative case is used for continuous connection. There, the dawn of the day on which the robe arose is related to the day it arose; therefore, counting the day the robe arose, it becomes a forfeiture at the eleventh dawn, thus it says "ten days." And "one month" means, because it is said "one last Kattika month when the kathina is not spread" (Pārā. 649, similar in meaning), it is taken as five months when the kathina is spread. "Kathinaṃ atthataṃ" (kathina spread)