English
The description of the section on medicine is finished. 37. The description of the section on taking 281. When the word "person" alone is used, there might be a possibility of one's own inclusion, so the word "another" is used to avoid ambiguity. When there is a possibility of ambiguity, the adjective becomes meaningful. The ten kinds of jewels are the ten kinds of jewels mentioned as "pearl, gem, beryl, conch, rock, coral, silver, gold, ruby, cat's eye" (Pāci. 506). "Of one who takes" means of one who receives, who accepts. 282-3. "Among these, for one who takes for himself, there is an offense of relinquishment in two." This is the connection. "Among these" means among these ten. "In two" means in the two objects of relinquishment, namely silver and gold. "For himself" indicates that for the five purposes such as new construction, there is an offense of wrong-doing. "An offense of wrong-doing in the rest" means that for one who takes for any purpose among the remaining eight, there is an offense of wrong-doing. And when it is said, "I give it for the new construction of the shrine," without addressing the group, the Sangha, or an individual, he does not refuse. This is to be connected. "He does not refuse" indicates that if it is addressed to the Sangha, etc., there is a refusal. If refused, he says, "It will be in the hands of the stewards, or in the hands of my men, or in my own hands; you merely consume the requisites." It is permissible. And what is given for the four requisites should be applied to whatever purpose it is needed for. What is given for their robes should be applied only to robes. If there is no such need for robes, and the Sangha is suffering from lack of almsfood, etc., then after consulting for the welfare of the Sangha, it should be applied to that purpose as well. This is the same principle for what is given for almsfood and medicine for the sick. But what is given for dwellings, being heavy property, should be applied only to that, for the maintenance of dwellings when they are decaying, without uprooting or disposing of them, to sustain should not be consumed. 284. To show the method of accepting some minor offenses concerning fields and the like, it is said, "field" and so on. Therein, "field" means a place where early grains grow. "Ground" means a place where late grains, sugarcane, fruits, and the like grow. "Slaves, animals, and so on" means slaves, animals, flowers, pleasure gardens, fruit orchards, and the like. The connection is: one should reject them and accept them in a proper manner. In "in a proper manner," the word "manner" refers to the sequence of usage, so the meaning is: in the sequence of proper usage for others and for oneself. And concerning fields and grounds, if one is told by others, "Consume the four requisites," or "It will be in the hands of those who make it proper," or "Let the Sangha consume proper requisites," or "We give the boundary," and one says, "Good, lay follower, here birds and beasts will live happily without fear"; or concerning a pond, as stated before, "They will use the water, wash clothes, birds and beasts will drink," and one is told by others, "Good, lay follower, the Sangha will drink water," and so on, or one says concerning slaves, "I give an attendant for the monastery, I give one who performs duties, I give one who makes it proper"; or concerning animals, "I give for the use of five kinds of cattle"; or concerning a monastery, "I give a forest"; it should be understood that one is told in such a way. If, however, some ignorant person accepts or causes to be made a field and the like with improper usage, that should not be consumed by bhikkhus. Even proper requisites obtained through that become improper. But even if the acceptance is proper when caused to be made by an ignorant but conscientious bhikkhu, it becomes difficult to distinguish, like a poisoned alms-food, or like eating improper meat, because it is mixed with what arises from the bhikkhu's use; it is improper for all. 285-6. Nine... and the act of taking out earth, and the binding and strengthening of the embankment, and in a new field, the taking of an extra share, and in a new field with an undefined share, the saying, "Give so much" of money And setting up, it is improper for all, this is the connection. A watercourse, a field, and a pond, this is a dual compound: watercourse...etc...ponds. The doing of these, this is a compound. "Anave" (not new) refers to an old pond accepted as a four-requisite. But if accepted for water, it is permissible for those with pure minds. "Bandho" (binding) is "bandho" in the Pāli. Regarding an old field, because it is a fixed natural portion, it is said "not new." "Undetermined portion" means an undetermined portion like "so much portion is to be given in so much land." 287-9. Without saying "plough, sow" and so on, if one establishes land saying "so much portion is to be given for so much land," this is improper for him alone, this is the connection. The particle "ca" is for emphasis. "Establishes" means the monk who establishes. "For him alone" means for that monk who establishes. This refers to the grain obtained from the established land, when saying "the crop has been done on so much land, take so much," or measuring with poles and ropes to determine the amount, or standing in the threshing floor and guarding it, or having it removed, or managing it in a granary and so on, this is improper for him alone, this is to be connected. "And establishes" means that monk also establishes. "Done" means done by us. "When saying" means when saying thus to the farmer. "Amount" means the amount of land. "Having removed" means having removed from the threshing floor to the house. "This" refers to what is measured, obtained, guarded, etc. "For him alone" means for the measurer, guardian, etc., alone. Because nothing new has been produced, it is permissible for others, therefore it is said "this is improper for him alone." 290. In connection with managing, it is said "may manage" and so on. Even what belongs to parents, or anything belonging to a layperson, this is the connection. "Belonging to parents" means father and mother are parents, what belongs to them. "Belonging to a layperson" indicates by this that it is permissible to manage any requisites belonging to the five co-religionists. "Anything" means permissible or impermissible, even a mother's ear ornament or a palm leaf. "As the chief storekeeper" means that which is principal, like the head. "Head" here is used metaphorically. Similarly, the word "storekeeper" is primary in its meaning. "Storekeeper" means "storekeeper-ness is the head, the chief." This is a *kammadhāraya* compound with the qualifying word and the subsequent word. Therefore, the meaning is "by making storekeeper-ness primary." 291-2. "Must be put away" means "must be guarded." "Even if told" means "even if told by parents." 293-4. If carpenters and the like, or royal favorites, say, "Put away your tools or bedding and give it to me," the meaning is, one should not do it out of desire or out of fear. "Tools" means implements like adzes, axes, etc. "Out of desire or out of fear" means out of desire for carpenters and the like, out of fear for royal favorites. 295-6. It should be understood as "it is proper to put away." "They suspect" means in such a place where they raise the suspicion, "It might have been taken by monks or novices," it should be understood as "within such a monastery or lodging." "Of the monastery or lodging" means of the monastery and of the lodging. "Jewel" means the ten kinds of jewels. "Considered a jewel" means cloth and the like. "Should put away" means to give it back to the owner when seen, having determined it. Or having made a mark with an appropriate measure or sign, such as "so many kahāpaṇas," one should put it away. "Having taken" means if such (an owner) is not present, taking it oneself. "Such" means when there is a jewel or something considered a jewel. "Having known the owner's non-arrival" means if they suspect oneself, having stepped off the path and sat down, and afterwards having understood the owner's non-arrival. "Appropriate" means taking a rag-robe for something considered a jewel, and going without eagerness for a jewel. Such is appropriate for monks. The explanation of the section on taking up is finished. 38. Explanation of the section on corrupting. 297. "Giving" means to one who gives what is one's own and what belongs to others. "An offense of wrong-doing for corrupting families" means corrupting families, destroying their faith, by one's own wrong conduct, is "corrupting families." By that, it is an offense of wrong-doing for corrupting families. 298. Here, the connection is that for one who gives a heavy item belonging to the Sangha with authority, there is a grave offense. "Here" means these (items). among flowers and such. By "Issarenāti" (by the lord), it is said with the elision of a taddhita suffix, the meaning is: by lordship, by being a lord. "Dentassāti" (to one who gives): to one who gives out of being a lord, for the sake of supporting families. "Thullaccayanti" (a grave offense): to one who gives for the sake of supporting families, together with the dukkata (wrongdoing) generally prescribed as "a dukkata for defiling families," and also the thullaccaya (grave offense) as stated in "Bhikkhus, these five things are not to be given away, they should not be given away by the Sangha, or by a group, or by an individual; even if given away, they are not considered given away. Whoever gives them away incurs a thullaccaya" (Cūḷava. 321). This is the meaning of thullaccaya. Elsewhere, it is simply thullaccaya. The same method applies even when designated for a dwelling. It should be connected as: "to one who gives away what belongs to the Sangha by theft, dukkata and so on." "Dentassāti" (to one who gives): as explained.