English
is a compound meaning "the monastery in which the kathina is spread." "Pāripūratthaṃ" (for the purpose of completion) is a derivation meaning "that whose purpose is completion." It is an adverb, meaning "making completion the purpose." "Of what is deficient" means of the basic robe that arose in the later period, counted as eleven months or seven months, which is deficient because it is not enough for the determination of the robe being made. "If there is hope" means "if there is such hope as 'I will receive it from the Sangha or from somewhere else'." Both 'ya-kā' indicated by the teacher. Or, it is an indeclinable particle, or it is due to a gender inversion. Here, however, it should be understood that by way of exclusion, in cases like the passing of ten days, there is a Nissaggiya Pācittiya. The description of the explanation of Vikappanā is finished. 32. The Description of the Explanation of Nissaya Regarding "byattassa" (of one who is skilled): "kāriya" (to be done) is in the genitive case, in the sense of an agent in a past participle construction. A skilled person (byatta) is to be understood as one described thus: "Monks, a bhikkhu endowed with five qualities should dwell without dependence. He knows an offense, he knows a non-offense, he knows a light offense, he knows a grave offense, and both Pātimokkhas are thoroughly well-learned by him, well-analyzed, well-recited, well-discerned according to the suttas and according to the details. Monks, a bhikkhu endowed with these five qualities should dwell without dependence." And also as one who is skilled through much learning. Therein, "suvibhattāni" means well-analyzed, free from the fault of confusion of words and their referents. "Suppavattīni" means well-recited, committed to memory. "Suvinicchitāni suttaso" means well-discerned according to the suttas to be drawn from the Khandhakas and Parivāra. "Anubyañjanaso" means well-discerned with completeness of letters and words, unbroken, with unperverted letters. By this, the Aṭṭhakathā is indicated. For this discernment comes from the Aṭṭhakathā. A "bahussutabyatta" (skilled through much learning) is one who has learned to the very last stage: the two Mātikās are well-recited and committed to memory; four bhāṇavāras from the Suttanta for the purpose of hearing Dhamma on Uposatha days; one discourse path like the Andhakavinda, Mahārāhulovāda, or Ambaṭṭha Sutta for conversing with assembled audiences; three anumodanās for expressing appreciation at communal meals, auspicious and inauspicious occasions; a discernment of actions and non-actions for knowing Uposatha and Pavāraṇā; and one meditation subject culminating in the path of arahantship, either by way of samādhi or by way of vipassanā, for practicing the ascetic's duty. Such a one is called "bahussutabyatta." "Natthi nissāya kāriyaṃ" means there is no need to depend on a teacher or the like. There is nothing to be done by dwelling. Or the reading is “Nissayakāriya,” meaning “to be done by dependence.” As long as the life lasts, that is the extent of life. 231. To show that one dwelling in dependence should take dependence in this way, “ekaṃsa” and so on are stated. “Ekaṃsa” means “one part of this robe.” Or it is an adverb of manner, or a locative of use, meaning “in one part.” Añjali is a folded hand. “Yāvatatiyakaṃ vadeti” means that a novice, even if the preceptor is sixty or seventy years old and skilled, should speak to him up to three times. “Yāvatatiyo vāro assāti” is an adverbial compound, meaning “it is his third turn.” “Āyasmatoti” means “to the venerable one.” “Vacchāmīti” means “I dwell.” Even one taking a preceptor should say, “Venerable sir, be my preceptor.” But that word “upajjhāyo” (preceptor) in “ācariyo” (teacher) is not stated separately due to the difference in wording, or it is a special term here. Not only in taking dependence and a preceptor here, but also in entering a village and so on, one should do likewise, saying “Ahaṃ āvuso” (I, friend) or “Bhante” (Venerable sir), and then say, “I ask permission to enter the village,” and so on. 232. To show the cessation of dependence, it is said, “pakkante” and so on. “Pakkante” means when the preceptor, teacher, co-resident, or pupil has gone to a village or elsewhere, either with or without asking permission. Even if one of them says, “I am going to such and such a village,” and one of them assents, saying “Good,” and then he goes, transgressing that rule, or even if he goes without asking permission, transgressing the boundary of courtesy, the dependence ceases, it is put to rest. “Pakkhasaṅkante” means when one has gone over to the side of heretics, or has fallen away, or has died, the dependence ceases and is put to rest at that very moment. “Āṇatti” (command) is the dismissal of dependence, such as “I dismiss you” or “Do not enter here.” One dismissed by such a command must ask forgiveness from the teachers and preceptors. If they do not forgive, after performing a disciplinary act, taking the elder monks in that monastery, and the monks in the surrounding monasteries, they should be made to ask for forgiveness. If they do not forgive, they should reside with their teachers, preceptors, or peers. If for some reason it is not possible to reside with their teachers, preceptors, or peers there, they should come to that same monastery and reside there, having taken dependence from another. For it is said: “Monks, a preceptor who does not expel a co-resident who is endowed with five qualities incurs an offense; one who expels him incurs no offense. There is not excessive affection for the preceptor, not excessive faith, not excessive shame, not excessive respect, not excessive cultivation. Monks, with these five qualities… …incurs an offense (Mahāva. 68). Monks, a teacher who does not expel an apprentice who is endowed with five qualities… …incurs an offense (Mahāva. 81).” Therefore, it should be understood that teachers and preceptors who do not expel apprentices and co-residents who are not behaving properly incur an offense of wrong-doing (dukkaṭa). Cultivation means the cultivation of loving-kindness. The harmony with the preceptor should be understood by seeing and hearing him. 233. Shameless means— “One who intentionally commits an offense; One who conceals an offense; And one who goes to improper destinations; Such a person is called a shameless individual.” (Pari. 359) — A shameless person, thus defined. Even when giving dependence, it should be given only to a modest person. For it is said: “Monks, dependence should not be given to shameless ones. Whoever gives it incurs an offense of wrong-doing (dukkaṭa)” (Mahāva. 120). For one not previously seen, it should be given after observing their conduct for a few days. In “apubbaṃ” (new), because it is a word related to “pubba” (former), the word “pubba” here refers to former residence. “Apubbaṃ” means one who has no former (residence), which means new. The analysis is “cattāri pañca vā parimāṇametesanti” (these are four or five in measure). Here, however, due to the proximity of the word “parimāṇa” (measure), even those words that denote a number come to denote merely the number, so it refers to a quantity of four or five. Therefore, a different meaning from the literal meaning of the constituent words is possible, thus it is a compound. The word “vā” (or) The meaning of the alternative is this: Here is the compound: Four or five, four or five days. The collection of those days is "catupañcāhaṃ" (four or five days). "Bhikkhusabhāgatā" means: Whose share, counted as modesty, is equal. Sharing with bhikkhus, their state is "bhikkhusabhāgatā." That is, the meaning is "amiable nature." However, by one who knows, "The elder is modest," and who has naturally gone to the place of giving reliance, it should be taken right there. There is no exemption even for one day. If, not obtaining an opportunity, one lies down thinking, "I will take it in the early morning," and does not know that dawn has risen, there is no offense. It is permissible to dwell even with an obtained exemption. 234. As for "labbhatī" (is obtained): Because it is completed in the passive voice, the agent is not expressed. Thus, in "addhikassā" (of the traveler) and so on, the genitive case is used for the agent, meaning "by the traveler" and so on. However, "sallakkhentenā" (by one who considers) is stated in its own form. "Vasituṃ" (to dwell) is an expressed action. Indeed, the "tuṃ" suffix is for the infinitive; the meaning is "dwelling." "Yācitassa" (of one who has been asked) is an adjective here in "and of the attendant of the sick." However, if the sick person, even when told, "Ask me," does not ask out of pride, one should go. Or, in the wilderness, by one who considers what is suitable: where it is comfortable for one dwelling there, by virtue of having obtained a share of fresh tranquility and insight distinctions; in that wilderness, by the forest-dweller who considers such a comfortable dwelling. "Dāyake asante" is the word division. As for "tāva" (until then), it is a limit. By travelers and so on, until a giver of reliance is obtained, until then. However, by the forest-dweller, having made the intention, "If there is a suitable giver of reliance, I will dwell relying on them," until the full moon of Āsāḷha, that is the meaning. Indeed, it is said in the commentary: "However, if the teacher does not come in the month of Āsāḷha, one should go to where reliance is obtained (Mahāva. Aṭṭha. 121). And during the rainy season, one should dwell in a fixed residence, and reliance should be taken (Mahāva. Aṭṭha. 121)." However, some of our resident elders (say): "Bhikkhus, the Rains should be entered. Whoever does not enter, there is an offense of wrong-doing..."